Jiva

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MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN saptibhaṅgīnāya or "the theory of seven conditioned predications". These saptibhaṅgī are: 1. syād-asti—in some ways, it is, 2. syād-nāsti—in some ways, it is not, 3. syād-asti-nāsti—in some ways, it is, and it is not, 4. syād-asti-avaktavyaḥ—in some ways, it is, and it is indescribable, 5. syād-nāsti-avaktavyaḥ—in some ways, it is not, and it is indescribable, 6. syād-asti-nāsti-avaktavyaḥ—in some ways, it is, it is not, and it is indescribable, 7. syād-avaktavyaḥ—in some ways, it is indescribable. Each of these seven propositions examines the complex and multifaceted nature of reality from a relative point of view of time, space, substance and mode. To ignore the complexity of reality is to commit the fallacy of dogmatism. Nayavāda Nayavāda is the theory of partial standpoints or viewpoints. Nayavāda is a compound of two Sanskrit words—naya ("partial viewpoint") and vāda ("school of thought or debate"). It is used to arrive at a certain inference from a point of view. An object has infinite aspects to it, but when we describe an object in practice, we speak of only relevant aspects and ignore irrelevant ones. This does not deny the other attributes, qualities, modes and other aspects; they are just irrelevant from a particular perspective. Authors like Natubhai Shah explain nayavādawith the example of a car; for instance, when we talk of a "blue BMW" we are simply considering the color and make of the car. However, our statement does not imply that the car is devoid of other attributes like engine type, cylinders, speed, price and the like. This particular viewpoint is called a naya or a partial viewpoint. As a type of critical philosophy, nayavādaholds that all philosophical disputes arise out of confusion of standpoints, and the standpoints we adopt are, although we may not realize it, "the outcome of purposes that we may pursue".[16] While operating within the limits of language and seeing the complex nature of reality, Mahāvīra used 62
MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN the language of nayas. Naya, being a partial expression of truth, enables us to comprehend reality part by part. Concept of reality This universe is made up of what Jainas call the six dravyas or substances classified as follows – Jīva - The living substances Jains believe that souls (Jīva) exist as a reality, with a separate existence from the body that houses it. It is characterised by cetana (consciousness) and upayoga (knowledge and perception). Though the soul experiences both birth and death, it is neither destroyed nor created. Decay and origin refer respectively to the disappearance of one state of soul and appearance of another, both merely various modes of the soul. Ajīva - Non-Living Substances Pudgala or Matter - Matter is solid, liquid, gas, energy, fine karmic materials and extrafine matter or ultimate particles. Paramānu or ultimate particles are the basic building block of matter. One quality of paramānu and pudgala is permanence and indestructibility. It combines and changes its modes but its qualities remain the same. According to Jainism, it cannot be created nor destroyed. Dharma-tattva or Medium of Motion and Adharma-tattva or Medium of Rest - Also known as Dharmāstikāya and Adharmāstikāya, they are distinct to Jain thought depicting motion and rest. They pervade the entire universe. Dharma-tattva and Adharma-tattva are by itself not motion or rest but mediate motion and rest in other bodies. Without dharmāstikāya motion is impossible and without adharmāstikāya rest is impossible in the Universe. Ākāśa or Space - Space is a substance that accommodates living souls, matter, the principles of motion and rest, and time. It is all-pervading, infinite and made of infinite space-points. 63
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Prof. Madathilparampil Mammen Ninan
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Jiva

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